The Value Connotation, Fundamental Principles, and Realization Pathways of Religion-Related Courses in Universities from the Perspective of Curriculum-Based Ideological and Political Education

Religion is a phenomenon that emerges at a certain stage of human historical development, manifested as institutionalized belief traditions and specific ideologies. Religion has long existed in human society and is intertwined with many activities of human society. Therefore, almost all disciplines in the humanities and social sciences are related to it to some extent. Whether it is philosophy, political science, history, or literature and art, their emergence and development have, to varying degrees, been connected with religion. Consequently, when studying related issues and teaching relevant courses, it is inevitable to touch upon some religious knowledge. Such courses can be called religion-related courses. These courses not only have obvious value in ensuring the completeness of disciplinary knowledge but also serve as an important entry point for scientific atheism education in universities. Therefore, it is of great significance to further clarify the teaching stance, principles, methods, and pathways of religion-related courses. However, for various reasons, domestic research enthusiasm on this issue is not high. Existing related research results are mostly conducted from the perspective of atheism education in universities. A few studies have noted that overseas forces use religion-related courses and lectures for "cultural evangelism" [1]1 Mao Zedong, "Conversation with the Delegation of the Chilean Communist Party," 1964. The quote is from Mao's discussion of the need to engage critically with religious thought in order to write comprehensive histories of philosophy, literature, and world history. and have proposed countermeasures, but there is almost no discussion on the value connotation, fundamental principles, and realization pathways of religion-related courses as an important platform and carrier for atheism education. Therefore, this paper intends to conduct a dedicated analysis of this issue and invites experts for correction.

宗教是人类历史发展到一定阶段出现的现象,体现为制度化的信仰传统和特定的意识形态。宗教长期存在于人类社会,与人类社会的诸多活动交织在一起。因此,几乎所有的人文社会科学学科都与之有一定关联。不论是哲学、政治学、历史学还是文学、艺术,其发生、发展的过程中都曾或多或少地与宗教产生联系。因此,在研究相关问题和讲授相关课程时,难免会涉及到一些宗教知识。这类课程可以称为涉宗教类课程。此类课程不仅对于确保学科知识的完整性而言具有显而易见的价值,也是高校科学无神论教育的重要切入点。因此,进一步明确涉宗教类课程的讲授立场、原则、方法和径路具有重要意义。然而由于种种原因,国内对此问题的研究热情不高。现有的与之相关的研究成果大都是从高校无神论教育的角度展开的探讨,个别研究成果注意到了境外势力通过涉宗教类课程、讲座等进行“文化宣教”并提出应对策略,但对于涉宗教类课程这一重要无神论教育平台和载体的价值内涵、根本遵循及其实现路径却几无探讨。因此,本文拟对此问题做一专文探析,敬请方家指正。

I. Current Situation: An Analysis of the Rise and Fall of Religion-Related Courses in Universities

一、基本现状：高校涉宗教类课程的起落分析

Since the second half of the 20th century, along with the global unfolding of economic and social modernization, a global religious revival has also taken place. In China, religion has developed rapidly since the 1980s, giving rise to a "religious culture fever" in the cultural and intellectual circles. Especially since the 21st century, the "religious culture fever" has gradually heated up domestically and further spread to universities. The "religious culture fever" has complex causes, which scholars such as Huntington have discussed extensively. However, it is undeniable that during the period when the "religious culture fever" prevailed, society's understanding and evaluation of religion were not objective or accurate; the positive social role of religion was overestimated, while its negative social role was underestimated. For example, in the cultural publishing industry, some publishers believed that mass publication of religious books could both effectively exert the positive social role of religion and bring considerable economic benefits, so a large number of religious books flooded the market for a period. The situation was similar in universities; overemphasizing the positive social role of religion while neglecting its negative social role inevitably led to the expansion of religion-related courses. These developments, in turn, fueled the "religious culture fever."

20世纪下半叶以来,随着经济和社会的现代化在全球展开,同时也发生了一场全球性的宗教复兴。在我国,20世纪80年代以来宗教也得到了快速发展,由此在文化和知识界形成了一股“宗教文化热”,特别是进入21世纪以来,“宗教文化热”在国内逐渐升温并进一步向高校蔓延。“宗教文化热”有其复杂的成因,亨廷顿等学者对此有很多讨论。但是不可否认的是,在“宗教文化热”盛行的时期,整个社会对于宗教的认识和评价不客观、不准确,对于宗教的积极社会作用评价过高,而对于宗教的消极社会作用认识不足。比如在文化出版行业,一些出版商认为大量出版宗教类书籍既可以有效发挥宗教的积极社会作用,又能够带来可观的经济效益,因而一段时期内宗教类书籍大量上市。在高校情况也类似,过分强调宗教的积极社会作用而忽视宗教的消极社会作用必然导致涉宗教类课程的膨胀。而这些又反过来对“宗教文化热”起到了推波助澜的作用。

In recent years, many scholars have conducted surveys and studies on the religious beliefs of university students in different regions. Most survey results show that a considerable number of students in the sampled groups have religious beliefs or have participated in religious activities. Notably, Yan Hongguo's survey of universities in a city in Zhejiang Province found frequent secret missionary activities on campus, especially secret Christian missionary activities. The proportion of university students believing in Christianity was generally positively correlated with their grade level; the higher the grade, the higher the proportion of students believing in Christianity. The survey results reflect a worrying state of religious belief among current Chinese university students. Overseas forces use religion to infiltrate universities and conduct campus missionary activities frequently and covertly. Under the guise of introducing jobs, forming groups, organizing events, and under the pretext of work-study programs, academic exchanges, and skill-building, they induce students on both material and spiritual levels, aiming to strengthen value identification ideologically, enhance emotional experience psychologically, reinforce institutional construction organizationally, and increase activity participation behaviorally. More complexly, "cultural evangelism" has gradually become an important form of religious infiltration in universities, carrying out religious infiltration under the name of "academia." This has brought a huge impact on normal religion-related courses in universities. Campus religious infiltration and campus missionary activities have gradually attracted people's attention in recent years. In April 2011, the General Office of the Central Committee of the CPC and the General Office of the State Council issued the "Opinions on Doing a Good Job of Resisting the Use of Religion by Overseas Forces to Infiltrate Universities and Preventing Campus Missionary Activities," further emphasizing the great significance and specific measures for resisting religious infiltration and preventing campus missionary activities. Relevant local departments have also successively formulated and issued corresponding task decomposition plans.

近年来,许多学者对不同地区高校在校大学生宗教信仰状况进行了调查研究,大部分的调查结果都显示,抽样学生样本当中有宗教信仰或参加过宗教活动的大学生人数不在少数。其中,尤其值得注意的是闫红果在针对浙江省某市高校的调查中发现大学校园内秘密传教活动特别是基督教秘密传教活动频繁。大学生信仰基督教的人数比例与年级整体上呈正相关,年级越高,大学生信仰基督教的人数比例也越高。调查结果反映了当前我国大学生宗教信仰状况令人忧虑。境外势力利用宗教对高校进行渗透和校园传教活动频繁且隐秘,以介绍工作、组建社团、举办活动等形式,打着勤工俭学、学习交流、锻炼能力等幌子,在物质和精神层面双重诱导,以期在思想上强化价值认同,在心理上强化情感体验,在组织上强化制度建设,在行为上强化活动参与。更为复杂的是,“文化宣教”逐渐成为高校宗教渗透的重要形式,以“学术”之名行宗教渗透之实。这对于高校正常的涉宗教类课程带来巨大冲击。校园宗教渗透和校园传教问题近年来逐渐引起了人们的关注。2011年4月,中央办公厅、国务院办公厅下发《关于做好抵御境外利用宗教对高校进行渗透和防范校园传教工作的意见》,进一步强调了做好抵御宗教渗透和防范校园传教工作的重大意义和具体措施。各地方有关部门也相继制定下发了相应的任务分解方案。

On the one hand, the course content of many disciplines, especially the humanities, cannot avoid religion-related knowledge; on the other hand, there is the proliferation of the "religious culture fever" and the increasingly severe situation of resisting religious infiltration on university campuses. In particular, "cultural evangelism" has many superficial similarities with normal religion-related courses in universities, bringing great negative impacts on normal religion-related courses. If teachers and educational administrative departments lack the ability to distinguish between them, the hidden dangers are enormous. Religion-related courses in universities may either, due to a lack of political sensitivity among schools and teachers, be exploited by hostile overseas forces, thus unconsciously becoming the vanguard of "cultural evangelism"; or, due to lazy or negligent governance by universities or educational administrative departments, be cut off in a one-size-fits-all manner.

一方面是许多学科尤其是人文学科的课程内容绕不开宗教相关知识,另一方面则是“宗教文化热”的泛滥以及抵御大学校园宗教渗透形势越发严峻。特别是“文化宣教”在形式上与高校正常的涉宗教类课程有许多表面类似之处,给正常的涉宗教类课程带来了极大的负面影响。如果教师和教育行政部门对此缺乏甄别能力,则隐患巨大。高校涉宗教类课程有可能或者因学校和任课教师缺乏政治敏锐性而被境外敌对势力利用,从而导致涉宗教类课程不自觉地沦为“文化宣教”的马前卒;或者因高校或教育行政部门的懒政、怠政而被一刀切地砍掉。

To be fair, religion-related courses in universities have significant ideological nature. Teaching these courses well not only aids atheism education but can also play an important role in preventing campus missionary activities. Engels profoundly pointed out in *Anti-Dühring*: "All religion, however, is nothing but the fantastic reflection in men's minds of those external forces which control their daily life, a reflection in which the terrestrial forces assume the form of supernatural forces." As university teachers, we should pay special attention to spreading a correct worldview to students, consciously using religion-related courses as a lever for atheism education and for resisting religious infiltration and campus missionary activities, and preventing overseas forces from infiltrating campuses with religion through the means of "cultural evangelism."

克实而论,高校涉宗教类课程具有显著的意识形态性,讲好这类课程不但有助于无神论教育,而且还可以在防范校园传教工作中发挥重要作用。恩格斯曾在《反杜林论》中深刻地指出:“一切宗教都不过是支配人们日常生活的外部力量在人们头脑中的幻想的反映,在这种反映中,人间力量采取了超人间的力量的形式。”作为高校教师,我们应该特别注意向学生传播正确的世界观,自觉将涉宗教类课程作为无神论教育和抵御宗教渗透和校园传教的抓手,杜绝境外势力通过“文化宣教”的手段向校园进行宗教渗透。

Reviewing the development of religion-related courses in universities since reform and opening up, the proliferation of the "religious culture fever," people's insufficient understanding of the relationship between resisting campus religious infiltration and religion-related courses in universities, and their mutual pulling and wrestling have jointly led to the characteristic of "big expansion and big contraction" and "big rise and big fall" in religion-related courses in universities over more than 40 years of reform and opening up. When the "religious culture fever" heated up or even flooded the whole society, religion-related courses in universities expanded significantly in terms of curriculum offerings, curriculum construction, course capacity, and student enrollment, which in turn fueled the "religious culture fever" in society. In this process, it was inevitable that the good and the bad were mixed together, leading to negative issues such as unreasonable curriculum offerings, lack of guidance in curriculum construction, excessive expansion of course content, and even violations of relevant laws and regulations. Conversely, when the situation of resisting religious infiltration on university campuses became increasingly severe, under the influence of lazy or negligent governance thinking in some universities and educational administrative departments, religion-related courses faced problems such as reducing the scale of course offerings, restricting the scope of student enrollment, and even suspending or discontinuing courses.

回顾改革开放以来高校涉宗教类课程发展历程,“宗教文化热”的泛滥和人们对抵御校园宗教渗透与高校涉宗教类课程之间关系认识的不足,及其拉扯和角力共同导致了改革开放40多年来高校涉宗教类课程呈现出“大放大收”“大起大落”的特征。当“宗教文化热”在整个社会中升温乃至于泛滥之时,高校涉宗教类课程不论是课程设置、课程建设、课程容量以及选课情况等方面都显著膨胀,这又反过来助长了社会中的“宗教文化热”。在此过程中也难免鱼龙混杂,出现课程设置不合理、课程建设缺乏指导、课程内容过分膨胀甚至于违反相关法律法规等负面问题。而当抵御大学校园宗教渗透形势日益严峻之时,在一些高校和教育行政部门的懒政、怠政思维影响下,涉宗教类课程又面临压缩开课规模、限制选课范围乃至于停开停上等问题。

II. Value Connotation: The Task Objectives of Religion-Related Courses in Universities and Their Scientific Nature, Necessity, and Rationality

二、价值内涵:高校涉宗教类课程的任务目标及其科学性、必要性和合理性

By reviewing the history of religion-related courses in universities and analyzing their current situation, we can make a basic judgment: such courses have always swung between "great relaxation and great tightening" and "great rise and great fall," and have not yet formed a healthy development situation. The fundamental reason lies in the lack of reflection on the value connotation and task objectives of religion-related courses in universities, and thus insufficient understanding of their scientificity, necessity, and rationality. In particular, there is a widespread bias in understanding their role in ideological security and the risk of religious infiltration, and therefore the positive role they can play in maintaining ideological security and resisting religious infiltration is underestimated. In fact, to profoundly answer the question of whether religion-related courses in universities can and should be taught, it is necessary to conduct an in-depth analysis of their value connotation. In this sense, their value connotation is highly consistent with their task objectives. Therefore, the first question that needs to be answered for the healthy development of religion-related courses in universities is whether they can and should be taught. To answer this question, it is necessary to deeply explore their value connotation and task objectives.

通过回溯高校涉宗教类课程的历史和分析高校涉宗教类课程的现状,我们可以做出一个基本判断,那就是高校涉宗教类课程总是在“大放大收”“大起大落”间摇摆,暂未形成良性发展局面。其根本原因就在于对高校涉宗教类课程的价值内涵和任务目标缺乏思考,从而也就对其科学性、必要性和合理性认识不足。尤其是对于其在意识形态安全和宗教渗透风险方面的认识普遍存在偏颇,故而对其在维护意识形态安全和抵御宗教渗透方面所能够发挥的积极作用估计不足。事实上,要想深刻回答高校涉宗教类课程能不能讲、要不要讲的问题,就必须对其价值内涵进行深入探析,在此意义上而言,其价值内涵与其任务目标具有高度一致性。因此,高校涉宗教类课程良性发展首先需要回答的问题就是能不能讲、要不要讲的问题。而要想回答这一问题就必须深入探析其价值内涵与任务目标。

First, religion-related courses are of great significance for maintaining the integrity of disciplinary knowledge. Correspondingly, perfecting the integrity of disciplinary knowledge is the disciplinary task of religion-related courses in universities. As the main front for talent cultivation, universities should impart complete and accurate knowledge to students. As mentioned above, almost all humanities and social science disciplines have some connection with religion. Whether it is philosophy, politics, history, literature, or art, their emergence and development processes have been more or less linked to religion. Therefore, when teaching related issues, relevant religious knowledge cannot be avoided. Mao Zedong once profoundly pointed out: "Without criticizing theology, one cannot write a good history of philosophy, nor a good history of literature or world history." [1]1 Mao Zedong, "Conversation with the Delegation of the Chilean Communist Party," 1964. The quote is from Mao's discussion of the need to engage critically with religious thought in order to write comprehensive histories of philosophy, literature, and world history. What Mao Zedong referred to is not Christian theology in a narrow sense, but the entire religious theology. Criticizing religious theology naturally requires a foundation of understanding relevant religious knowledge. Respecting history and facts is the basic attitude of our humanities and social science teaching and research. We cannot make a certain aspect or stage of a discipline sensitive and avoid it just because it is intertwined with religion. We cannot use the sensitivity of religious issues as an excuse to dismember these disciplinary knowledge and destroy its integrity. This is not the attitude of historical materialism.

首先,涉宗教类课程对于保持学科知识的完整性具有重要意义。与之相应,完善学科知识的完整性是高校涉宗教类课程的学科任务。高校作为人才培养的主阵地,理应向学生传授完整、准确的知识。如上文所言,几乎所有的人文社会科学学科都与宗教有一定关联,不论是哲学、政治、历史还是文学、艺术,其发生、发展的过程中都曾或多或少地与宗教产生联系。因此,讲授相关问题时绕不开相关宗教知识。毛泽东就曾深刻指出:“不批判神学就不能写好哲学史,也不能写好文学史或世界史。”毛泽东所说的不是狭义上的基督教神学,而是整个宗教神学。批判宗教神学当然需要以了解相关宗教知识为基础。尊重历史、尊重事实是我们进行人文社会科学教学和研究的基本态度。不能因为学科的某一方面或者某一阶段与宗教交织在一起就将其敏感化而避之不及,不能以宗教问题敏感为借口肢解这些学科知识,破坏其完整性,这不是历史唯物主义的态度。

Second, religion-related courses are of great significance for enriching the pathways of propaganda and education on Marxist atheism. Correspondingly, strengthening propaganda and education on Marxist atheism is the ideological and political task of religion-related courses in universities. In July 2021, the Opinions on Strengthening and Improving Ideological and Political Work in the New Era issued by the Central Committee of the Communist Party of China and the State Council proposed strengthening education on Marxist materialism and atheism. This, of course, cannot be solved simply by saying "there is no god in the world." Marx once pointed out: "Atheism is humanism mediated with itself through the supersession of religion." Engels also pointed out: "Atheism, as the mere negation of religion, always has reference to religion; without religion it does not exist." From the perspective of categorical relations, atheism and religion are a pair of contradictory categories. If propaganda and education on atheism cannot be closely centered around this pair of contradictory categories of atheism and religion, it may result in a single pathway, or even rote learning. Through in-depth exploration of the teaching stance, principles, methods, and pathways of religion-related courses, they can be linked with propaganda and education on atheism, enriching its practical pathways.

其次,涉宗教类课程对于丰富马克思主义无神论宣传教育路径具有重要意义。与之相应,加强马克思主义无神论宣传教育是高校涉宗教类课程的思政任务。2021年7月,中共中央、国务院印发的《关于新时代加强和改进思想政治工作的意见》提出,要加强马克思主义唯物论和无神论教育。这当然不是简单一句“世界上没有神”就能解决的。马克思曾指出:“无神论是以扬弃宗教作为自己的中介的人道主义。”恩格斯亦曾指出:“无神论单只是作为对宗教的否定,它始终要谈到宗教,没有宗教,它本身也不存在了。”从范畴关系上来看,无神论和宗教是一对矛盾范畴。如果无神论宣传教育不能紧密围绕无神论和宗教这一对矛盾范畴展开,可能会出现路径较为单一,甚至于照本宣科的情况。通过对涉宗教类课程授课立场、原则、方法和路径的深入探索,可以将之与无神论宣传教育联系起来,丰富其实践路径。

Third, religion-related courses are of great significance for resisting and preventing religious infiltration on campus and preventing campus proselytism. Correspondingly, resisting and preventing religious infiltration on campus and preventing campus proselytism is the security task of religion-related courses in universities. Religious infiltration refers to the activities of hostile forces from abroad using religion in an attempt to subvert our country's state power and the socialist system, and to undermine national unity. Overseas religious infiltration and campus proselytism are extremely harmful to national security and campus security. University students have a strong thirst for knowledge and a desire to understand religious knowledge. If we cannot or dare not provide corresponding knowledge and courses to positively guide them, then they may seek understanding from religious believers or even cult followers. As General Secretary Xi Jinping said: "In the ideological and propaganda front, if we do not occupy it, others will." [2]2 Xi Jinping, "Speech at the National Conference on Propaganda and Ideological Work," August 19, 2013. This is a standard formulation used by Xi to emphasize the importance of proactively occupying ideological and cultural fronts. Therefore, against the background where "cultural propaganda" is increasingly becoming the main means of religious infiltration on university campuses, it is even more necessary to take the initiative, using religion-related courses to guide students to correctly understand and treat religion from the Marxist stance, viewpoint, and method. Duan Dezhi profoundly pointed out in Research on Overseas Religious Infiltration: "Although preventing and resisting religious infiltration involves a strategic awareness issue, it is more of a political act. Therefore, while establishing strategic awareness, we should also focus on strategic measures. These measures not only have distinct characteristics of confrontation, responsiveness, and strategy, but should also possess the characteristics of comprehensiveness, goal-orientation, regularity, and foresight." Hostile forces from abroad deliberately confuse religious infiltration with normal religious studies research and religion-related courses and lectures, using the latter to conceal their political intentions. In the process of resisting religious infiltration, we cannot be led by the nose; we can neither allow the hidden religious infiltration of "cultural propaganda" to enter the campus, nor can we simply ban religious studies research and religion-related courses and lectures outright. This is because religion has a long-term nature, and resisting and preventing religious infiltration on campus is a long-term task that cannot be solved in a short time through short-term突击. If we turn resisting and preventing religious infiltration on campus into a campaign-like movement and simply ban religious studies research and religion-related courses and lectures, it means we voluntarily give up our discourse power on religious issues and abandon the legitimate channels to provide students with correct relevant knowledge, replacing "guidance" with "blocking." The final result can only be to let others speak arbitrarily, and when new problems, new situations, and new challenges arise in the religious field, we will also lack prior research and judgment, leading to misguided responses.

再次,涉宗教类课程对于抵御和防范校园宗教渗透和防范校园传教具有重要意义。与之相应,抵御和防范校园宗教渗透和防范校园传教是高校涉宗教类课程的安全任务。宗教渗透是指境外敌对势力利用宗教企图颠覆我国政权和社会主义制度、破坏祖国统一的活动。境外宗教渗透和校园传教对于国家安全、校园安全危害极大。大学生求知欲旺盛,对宗教相关知识有想要了解的意愿。如果我们不能或者不敢提供相应的知识和课程对其进行正面引导,那么他们就有向宗教徒甚至于邪教徒寻求了解的可能性。正如习近平总书记所言:“宣传思想阵地,我们不去占领,人家就会去占领。”因此,在“文化宣教”日益成为大学校园宗教渗透的主要手段的背景下,更要主动作为,利用涉宗教类课程引导学生运用马克思主义的立场、观点和方法正确认识和对待宗教。段德智在《境外宗教渗透研究》中曾深刻指出:“防范和抵制宗教渗透尽管有一个战略意识问题,但它更是一种政治行为。因此,我们树立战略意识同时,还应注重战略举措。这些举措不仅具有鲜明的对抗性、因应性和谋略性的品格,而且更应当具备全局性、目标性、规律性和预见性的品格。”境外敌对势力有意将宗教渗透与正常的宗教学研究和涉宗教类课程、讲座混淆，借宗教学研究和涉宗教类课程、讲座隐蔽其政治意图。我们在抵御宗教渗透的过程中不能被其牵着鼻子走，既不能放任“文化宣教”这种隐性宗教渗透进入校园，更不能对宗教学研究和涉宗教类课程、讲座简单一禁了之。这是因为，宗教具有长期性，抵御和防范校园宗教渗透是一项长期的工作，并非靠短促突击就能够在短时间内解决。如果把抵御和防范校园宗教渗透变成一阵风式的运动，对宗教学研究、涉宗教类课程简单一禁了之，则意味着我们主动放弃了在宗教问题上的话语权，放弃了向大学生提供相关正确知识的合法渠道，以“堵”代“导”，最终结果只能任由人言，当宗教领域遇到新问题、新情况和新挑战时也会因缺乏前期研判而导致应对失策。

Finally, religion-related courses are of great significance for profoundly grasping the relationship between cultural inheritance and the "creative transformation and innovative development" of culture. Correspondingly, inheriting and promoting fine traditional Chinese culture is the cultural task of religion-related courses in universities. The Resolution of the Central Committee of the Communist Party of China on the Major Achievements and Historical Experience of the Party over the Past Century points out: "Fine traditional Chinese culture is the outstanding advantage of the Chinese nation and the foundation for us to stand firm amidst the global cultural currents. It must be inherited and promoted in light of the new conditions of the times." [3]3 The Resolution of the Central Committee of the Communist Party of China on the Major Achievements and Historical Experience of the Party over the Past Century was adopted at the Sixth Plenary Session of the 19th Central Committee in November 2021. Culture is the lifeblood of a nation, and strengthening education on traditional culture for university students is an important measure to enhance cultural confidence. The Opinions on Implementing the Project for the Inheritance and Development of Fine Traditional Chinese Culture clearly states: "Promote universities to offer compulsory courses on fine traditional Chinese culture, and increase the content of fine traditional Chinese culture in philosophy and social sciences and related disciplines and courses." [4]4 The Opinions on Implementing the Project for the Inheritance and Development of Fine Traditional Chinese Culture were issued by the General Office of the Central Committee of the Communist Party of China and the General Office of the State Council in January 2017. In fact, according to the author's investigation, most so-called religion-related courses in ordinary universities are traditional culture courses. Traditional culture courses cannot avoid the three teachings of Confucianism, Buddhism, and Daoism, and thus they become a component of religion-related courses in universities. It should be noted that after the Eastern Han Dynasty, the three teachings of Confucianism, Buddhism, and Daoism gradually developed into important content of fine traditional Chinese culture. However, we must clearly see that although they have strong humanistic spirit, it is undeniable that they are connected to theism to varying degrees. On the one hand, we need to prevent the use of the name "inheriting fine traditional Chinese culture" to carry out cultural restorationism and proselytism activities; on the other hand, we cannot exclude the three teachings of Confucianism, Buddhism, and Daoism from fine traditional culture just because they contain theistic ideas to varying degrees. This requires that in the teaching process of fine traditional Chinese culture courses, correct teaching stances, principles, methods, and pathways be used to guide them.

最后，涉宗教类课程对于深刻把握文化传承与文化“双创”的关系具有重要意义。与之相应，传承弘扬中华优秀传统文化是高校涉宗教类课程的文化任务。《中共中央关于党的百年奋斗重大成就和历史经验的决议》指出:“中华优秀传统文化是中华民族的突出优势，是我们在世界文化激荡中站稳脚跟的根基，必须结合新的时代条件传承和弘扬好。”文化是民族血脉，加强大学生传统文化教育是增强文化自信的重要举措。《关于实施中华优秀传统文化传承发展工程的意见》明确指出:“推动高校开设中华优秀传统文化必修课，在哲学社会科学及相关学科专业和课程中增加中华优秀传统文化的内容。”事实上，据笔者调查普通高校大多数所谓涉宗教类课程都是传统文化类课程。传统文化类课程绕不开儒释道三家，因此也就成为高校涉宗教类课程的组成部分。需要注意的是，东汉以后儒、释、道三教逐渐发展成为中华优秀传统文化的重要内容，但是我们要清醒地看到，虽然其有着浓厚的人文精神，但是不可否认其不同程度上与有神论有着千丝万缕的联系。我们一方面需要防止假借“传承中华优秀传统文化”之名行文化复古主义及传教活动之实，另一方面又不能因为儒、释、道三教不同程度存在有神论思想而将其排除在优秀传统文化外。这就需要在中华优秀传统文化类课程的讲授过程中以正确的授课立场、原则、方法和路径来加以引导。

It can be seen that religion-related courses are of great significance for maintaining the integrity of disciplinary knowledge, enriching the pathways for propagating and educating Marxist atheism, resisting and preventing religious infiltration on campus, and grasping the relationship between cultural inheritance and the “creative transformation and innovative development” of culture. Therefore, it can be said that offering religion-related courses in universities is scientific, necessary, and reasonable. This also clarifies four major task objectives for religion-related courses: disciplinary tasks, ideological and political tasks, security tasks, and cultural tasks. Hence, religion-related courses in universities should not only be taught and can be taught, but must also be taught in depth, with substance, and thoroughly, centered on the above four task objectives.

可以看出，涉宗教类课程对于保持学科知识的完整性、丰富马克思主义无神论宣传教育路径、抵御和防范校园宗教渗透以及把握文化传承与文化“双创”的关系等方面具有重大意义，因此可以说高校开设涉宗教类课程是科学的、必要的、合理的。这也为涉宗教类课程明确了四大任务目标:学科任务、思政任务、安全任务和文化任务。因此，高校涉宗教类课程不仅应该讲、能够讲，而且要围绕上述四大任务目标讲深、讲实、讲透。

III. Fundamental Guidelines: The Stance, Methods, and Principles for Teaching Religion-Related Courses in Universities

三、根本遵循:高校涉宗教类课程讲授的立场、方法与原则

While answering the questions of whether religion-related courses in universities “should be taught” and “can be taught,” it also essentially points out the reasons why, in the past and current stages, such courses have oscillated between “great liberalization and great tightening” and “great ups and downs” without yet forming a benign development model. Therefore, overcoming this oscillation between “great liberalization and great tightening” and “great ups and downs” first requires clarifying their fundamental guidelines. Once the stance, methods, and principles for teaching religion-related courses in universities are grasped, the offering and teaching of such courses will have fundamental guidelines, and the implementation of their disciplinary, ideological and political, security, and cultural tasks will have fundamental guarantees. The teaching of religion-related courses in universities should be guided by the Marxist view of religion, adhere to the Marxist stance, viewpoint, and method, and strictly uphold the basic principle of separation of education from religion.

在回答了高校涉宗教类课程“要不要讲”“能不能讲”的问题的同时，也就在实质上指出了过去和当前阶段高校涉宗教类课程何以在“大放大收”“大起大落”间摇摆而暂未形成良性发展模式的原因。因此,克服其在“大放大收”“大起大落”间摇摆首先必须明确其根本遵循。抓住了高校涉宗教类课程讲授的立场、方法和原则,则此类课程的开设和讲授也就有了根本遵循,其学科任务、思政任务、安全任务和文化任务的落实也就有了根本保障。高校涉宗教类课程讲授应该以马克思主义宗教观为指导,坚持马克思主义的立场、观点和方法,严守教育与宗教相分离的基本原则。

Stance is the foothold from which people observe, understand, and handle problems. Classroom teaching also requires a foothold. Different stances lead to vastly different teaching objectives, perspectives, effects, and impacts. The teaching of religion-related courses in universities should first pay special attention to adhering to the stance of dialectical materialism and historical materialism, and insist on being guided by the Marxist view of religion.

立场,是人们观察、认识和处理问题的立足点。课堂讲授也需要立足点,立场不同,讲授的目标、视野、效果和影响就会大相径庭。高校涉宗教类课程讲授首先应该特别注意坚持辩证唯物主义与历史唯物主义立场,坚持以马克思主义宗教观为指导。

Attention should be paid to distinguishing the significant difference in stance between classroom teaching and the preaching and expounding of scriptures by religious believers, and resolutely preventing classroom teaching from becoming scripture preaching. This is a vivid practice of adhering to the stance of dialectical materialism and historical materialism in the process of teaching religion-related courses. Religious preaching and scripture exposition are self-conducted activities based on a religious standpoint, with their purpose and process serving religious practice and propagation. In contrast, classroom teaching of religion-related courses is an external study that takes religion as an objective object, requiring a separation of subject and object between the teacher and the teaching content. The above basic stance may seem self-evident, but it is often challenged. In fact, the individuality of religious belief and the public nature of religious knowledge are not in conflict. However, some people only see the individuality of religious belief, thereby confusing the individuality of religious belief with the public nature of religious knowledge, leading to deviations in the cognition of religion-related knowledge, and confusing the basic stance of subject-object separation that classroom teaching should follow with the self-conducted stance of scripture preaching that serves religious practice. Furthermore, religion-related courses in universities should also firmly uphold the stance of scientific atheism and religious critique, and pay attention to avoiding the entry of mysticism into the classroom. Religious emotion and experience are one of the core elements of religion. Human emotional experiences and psychological activities are rich and wondrous. The classroom teaching process should guide students with a scientific and rational attitude to notice that the wonder of religious emotion and experience does not originate from religious mystery, but from the richness and wonder of human emotional experiences and psychological activities.

注意区别课堂讲授与宗教徒讲经说法的显著立场差别,坚决杜绝把课堂讲授变成讲经说法,这是在涉宗教类课程讲授过程中坚持辩证唯物主义和历史唯物主义立场的鲜活实践。宗教的讲经布道,是立足于宗教本位的自我开展,其目的和过程服务于宗教的修行实践及传播发展。而涉宗教类课堂讲授,则是外在于宗教的并以宗教为客观对象的研究,要求讲授者和讲授内容主客分离。上述基本立场看似不言自明,但却常常遭到挑战。事实上宗教信仰的个体性和宗教知识的公共性并不冲突。但是一些人只看到了宗教信仰的个体性,进而将宗教信仰的个体性与宗教知识的公共性相混淆,从而导致对宗教相关知识的认知产生偏差,将课堂讲授所应遵循的主客分离的基本立场与服务于宗教修行的讲经说法的自我开展立场相混淆。此外,高校涉宗教类课程还应该坚定科学无神论和宗教批判立场,要注意避免神秘主义思想进入课堂。宗教情感和体验是宗教的核心要素之一,人类的情感体验和心理活动丰富奇妙,课堂讲授过程应以科学理性的态度引导学生注意到宗教情感和体验的奇妙并不渊源于宗教的神秘,而是源于人类情感体验和心理活动的丰富奇妙。

Based on the above stance, we should implement the methods of dialectical materialism and historical materialism, as well as the method of scientific atheism, in classroom teaching.

依据上述立场,我们应在课堂讲授中贯彻辩证唯物主义与历史唯物主义的方法以及科学无神论的方法。

Adhering to the method of historical materialism means insisting on “explaining religion through history,” rather than “explaining history through religion.” Historical materialism is the academic foundation of Marxist religious studies. Engels once pointed out: “The problem can only be solved when we explain the origin and development of religion in terms of the historical conditions under which it arose and achieved dominance.” [5]5 Friedrich Engels, “Ludwig Feuerbach and the End of Classical German Philosophy,” in Karl Marx and Friedrich Engels, *Collected Works*, vol. 26 (Moscow: Progress Publishers, 1990), p. 377. The translation follows the standard English edition. Ren Jiyu [6]6 Ren Jiyu (1916–2009) was a prominent Chinese philosopher and historian of philosophy, known for his Marxist studies of Chinese philosophy and religion, particularly Buddhism and Taoism. profoundly summarized this: “Religion is not isolated from society; it is a mirror of the political and economic conditions of real society. Religion does not only talk about the heavenly kingdom, disregarding real life. It is a distorted reflection of real life. We do not use religion to explain history, but use history to explain religion.” Only by adhering to historical materialism can we prevent the tendencies of “theologization” and “Westernization” in the teaching of religion-related courses, and correctly understand the laws of religious development. A scientific, rigorous, truth-seeking, and pragmatic academic style should be established, always standing on the basis of reality and history, scientifically teaching and explaining the origin, development, evolution, and extinction of religion. A correct view of historical sources should be maintained, treating various records in religious literature with caution, strictly distinguishing between historical records and myths and legends, correcting errors and distinguishing truth when using them as historical sources, and deeply analyzing the social and historical basis of their formation and evolution when examining them as myths and legends. Classroom teaching should extract ideas from historical sources, interpret historical sources with ideas, and avoid the teaching method of interpreting scriptures with scriptures.

坚持历史唯物主义的方法就是坚持“用历史说明宗教”,而不是“用宗教说明历史”。唯物史观是马克思主义宗教学的学术基础,恩格斯曾指出:“只有根据宗教借以产生和取得统治地位的历史条件,去说明它的起源和发展,才能解决问题。”任继愈先生对此就曾有深刻总结:“宗教并非孤立于社会之外,它是现实社会政治、经济现状的一面镜子,宗教并非只讲天国,不涉及现实生活。它是现实生活曲折的反映。我们不是用宗教说明历史,而是用历史说明宗教。”只有坚持唯物史观,才能防止涉宗教类课程教学中的“神学化”和“西方化”倾向,正确认识宗教发展的规律。应该树立科学严谨、求真求实的学风,始终站在现实和历史的基础上,科学讲授阐释宗教的起源、发展、演化和消亡。坚持正确的史料观,对于宗教文献中的各类记载谨慎对待,对于历史记载和神话传说要进行严格甄别,作为史料使用时一定要正误辩伪,作为神话传说考察时一定要深入分析其形成演变的社会历史基础。课堂讲授应从史料中提炼思想,以思想释读史料,避免以经解经的讲授方式。

Adhering to the method of dialectical materialism means guiding students in classroom teaching to dialectically view the relationship between the long-term existence of religion and the fallacy of theism, and to correctly understand the characteristics of religion such as its long-term nature and complexity. The social role of religion also has positive and negative effects. When making value judgments in teaching, one must seek truth from facts, neither unilaterally exaggerating the positive role of religion while avoiding its negative role, nor exaggerating the negative role of religion while refraining from discussing its positive role. When discussing the positive role of religion, one should also pay attention to avoiding mystical arguments, and instead adopt a scientific and rational attitude to conduct multi-disciplinary analysis from psychology, sociology, and other fields. Marxist religious studies is essentially a form of scientific atheism. Firmly upholding the stance of scientific atheism and religious critique in classroom teaching can enhance students’ critical thinking and establish a scientific worldview. However, it should also be noted that Marx and Engels never regarded simply criticizing or even eliminating religion as their task. Instead, they focused on analyzing the specific social and historical conditions and the alien forces among specific people under which this illusory form of reflection arises, thereby closely integrating the critique and struggle against religion with the practice of social transformation.

坚持辩证唯物主义的方法就是在课堂讲授中坚持引导学生辩证地看待宗教的长期存在与有神论的谬误之间的关系,引导学生正确认识宗教的长期性、复杂性等特征。宗教的社会作用也有积极作用和消极作用。在讲授中涉及价值判断时要实事求是,既不能片面夸大宗教的积极作用,避而不谈宗教的消极作用;也不能夸大宗教的消极作用,讳言宗教的积极作用。探讨宗教的积极作用时,也要注意避免神秘主义论调,而应该以科学理性的态度对其进行心理学、社会学等多学科分析。马克思主义宗教学本质上是一种科学无神论。在课堂讲授中坚定科学无神论和宗教批判立场可以增强学生批判性思维,树立科学的世界观。但是同时也要注意到,马克思和恩格斯从来没有把单纯地批判宗教甚至消灭宗教作为自己的任务,而是注重分析宗教这种幻想的反映形式是在什么社会历史条件下、在哪些具体的人之间的异己力量的作用下产生出来的,从而把对宗教的批判和斗争与社会变革的实践紧密结合起来。

In addition to following the above stance and viewpoint, a basic principle must be clearly defined: in the teaching of religion-related courses in universities, the principle of separation of education from religion should be upheld unequivocally. The separation of education from religion is not only a principle stipulated by China’s constitution and laws and regulations, but also an inevitable trend in the development of modern education. Article 36 of the Constitution of the People’s Republic of China stipulates: “No one may use religion to engage in activities that disrupt social order, impair the health of citizens, or interfere with the state’s educational system.” This clarifies the fundamental legal basis for implementing the separation of education from religion in China. Article 8 of the Education Law of the People’s Republic of China stipulates: “The state implements the separation of education from religion. No organization or individual may use religion to engage in activities that interfere with the state’s educational system.” This means that the influence of religion on school education must be excluded. In addition, regulations such as the Regulations on Religious Affairs, the Several Provisions on the Management of Campus Order in Institutions of Higher Education, and the Provisions on the Management of Students in Regular Institutions of Higher Education also have relevant provisions on this matter. Therefore, while emphasizing the necessity of religion-related courses in universities, the principle of separation of education from religion should also be upheld unequivocally, religious infiltration from abroad should be resolutely resisted, and efforts to prevent campus proselytization should be effectively carried out.

除了要遵循上述立场观点之外,一个基本原则必须明确,那就是在高校涉宗教类课程讲授中应该旗帜鲜明地坚持教育与宗教相分离的原则。教育与宗教相分离,既是我国宪法和法律法规规定的原则,也是现代教育发展的必然趋势。《中华人民共和国宪法》第三十六条规定:“任何人不得利用宗教进行破坏社会秩序、损害公民身体健康、妨碍国家教育制度的活动。”这就明确了我国实施教育与宗教相分离的根本法律依据。《中华人民共和国教育法》第八条规定:“国家实行教育与宗教相分离。任何组织和个人不得利用宗教进行妨碍国家教育制度的活动。”这意味着必须排除宗教对学校教育的影响。此外,《宗教事务条例》《高等学校校园秩序管理若干规定》《普通高等学校学生管理规定》等法规也都对此有相关规定。因此,在强调高校涉宗教类课程的必要性的同时,也应该旗帜鲜明地坚持教育与宗教相分离的原则,坚决抵御境外宗教渗透,做好防范校园传教工作。

The establishment, implementation, and management of religion-related courses in universities should strictly follow the provisions of the above-mentioned laws and regulations. Joint efforts from three aspects—the university, the faculty, and the students—can ensure these are implemented, grounded, and refined. At the university level, the establishment and management of religion-related courses should avoid lazy and slack governance and should be scientifically offered in light of actual teaching conditions. It is neither permissible to simply let things slide, allowing religious courses and lectures with a proselytizing nature and contrary to the scientific spirit to enter university classrooms under the guise of religion-related courses or academic lectures, nor to ignore the scientific, necessary, and rational nature of religion-related courses in universities by adopting a crude approach of blanket prohibition. Therefore, university teaching management departments should actively study the Marxist view on religion, along with other relevant professional knowledge, policies, and regulations, enhance their ability to discern, strengthen communication and exchange with relevant professional faculty and scholars, and promote the benign development of religion-related courses in terms of establishment, management, evaluation, and assessment. At the faculty level, in the teaching and research of religion-related courses, ideological understanding should be further deepened, risk awareness enhanced, and the ability and level to prevent and resolve risks improved. In accordance with the requirements of the "Ten Guidelines for Professional Conduct of University Teachers in the New Era," [7]7 The "Ten Guidelines for Professional Conduct of University Teachers in the New Era" (新时代高校教师职业行为十项准则) is a set of behavioral norms issued by the Chinese Ministry of Education in 2018, outlining required and prohibited conduct for university faculty, including political loyalty and professional ethics. teachers should actively disseminate excellent culture, take the lead in practicing the core socialist values, promote truth, goodness, and beauty, and transmit positive energy. Therefore, in the teaching and research of religion-related courses, special attention should be paid to adhering to the guidance of the Marxist view on religion, using religion-related courses to strengthen education in Marxist atheism, paying attention to cultivating students' critical thinking, enhancing their scientific spirit, and helping students establish a scientific worldview. In classroom lectures, it is strictly forbidden to propagate religious doctrines or conduct religious activities, and especially not to encourage university students to join religious organizations. In the course syllabus or course selection instructions, it should also be clearly stated that religious studies is a serious science, reminding students who intend to select the course to establish a correct understanding, uphold the research stance of Marxist religious studies, firmly adhere to a scientific atheist position, and study and research it scientifically and rigorously. At the student level, the study of laws, regulations, and university rules and disciplines should be strengthened, religious activities on campus should be eliminated, and campus proselytizing and infiltration by overseas religions into the campus should be consciously resisted. Students should correctly understand the disciplinary nature of religion-related courses and study them with the purpose of seeking knowledge, truth, and facts.

高校涉宗教类课程的开设、实施与管理应该严格遵循上述法律法规的规定。从学校、教师、学生三个方面共同努力则可以将之落实、落地、落细。学校层面,在涉宗教类课程的设置和管理上应该避免懒政怠政,要结合教学实际科学开设。既不能简单一放了之,放任具有传教性质的、违背科学精神的宗教课程、宗教讲座以涉宗教类课程、学术讲座之名进入大学课堂,也不能无视高校涉宗教类课程的科学性、必要性和合理性而采取一禁了之的简单粗暴做法。因此,学校教学管理部门应该积极学习马克思主义宗教观以及其他相关专业知识和政策法规,提高甄别能力,加强与相关专业教师和学者沟通交流,推动涉宗教类课程在设置、管理、评价和考核层面的良性发展。教师层面,在涉宗教类课程的教学和科研上要进一步深化思想认识,增强风险意识,提高防范化解风险的能力和水平。应该按照《新时代高校教师职业行为十项准则》要求,积极传播优秀文化,带头践行社会主义核心价值观,弘扬真善美,传递正能量。因此,在涉宗教类课程的教学和科研上应特别注意坚持马克思主义宗教观指导,运用涉宗教类课程加强马克思主义无神论教育,注意培养学生的批判性思维,增强学生的科学精神,帮助学生树立科学世界观。在课堂讲授中应坚决避免宣传宗教教义、进行宗教活动,尤其不能鼓动大学生参加宗教组织。而在课程大纲或选课说明当中也应该明确宗教学是一门严肃的科学,提醒拟选课同学树立正确的认识,秉持马克思主义宗教学研究立场,坚定科学无神论立场,科学严谨地对其展开学习和研究。学生层面,应加强法律法规和校纪校规的学习,杜绝校园宗教活动,自觉抵制校园传教和境外宗教向校园渗透。要正确认识涉宗教类课程的学科性质,抱着求知、求真、求实的目的去学习。

IV. Implementation Pathways: What Religion-Related Courses in Universities Should Teach and How to Teach It

四、实现路径:高校涉宗教类课程应该讲什么、怎么讲

Based on the analysis of the practical needs and logical mechanisms of religion-related courses in universities, it can be found that their value connotation and task objectives are highly consistent. If their value connotation and task objectives are the question of "whether to teach" and "whether it can be taught," then their implementation pathway should be, on the basis of the above-mentioned positional methods and basic principles, a discussion from the perspective of specific teaching design ideas on the question of "what to teach" and "how to teach." In essence, this is the process of implementing, grounding, and refining the four major tasks mentioned above.

基于高校涉宗教类课程的现实需要与逻辑机理分析,可以发现其价值内涵和任务目标具有高度一致性。如果说其价值内涵和任务目标是“要不要讲”“能不能讲”的问题,那么其实现路径应该是在上文立场方法和基本原则的基础上进一步从具体的教学设计思路角度对于“讲什么”“怎么讲”问题的探讨,实质上也就是将上文所述四大任务落实、落地、落细的过程。

Perfecting the completeness of disciplinary knowledge is the disciplinary task of religion-related courses in universities. For this disciplinary task, it can be achieved through a teaching pathway that combines the study of religion with the critique of theology. Early in the establishment of Marxist religious studies in China, Mao Zedong gave clear instructions: "Regarding the three major world religions, which still influence a vast population, we have no knowledge... Without critiquing theology, one cannot write a good history of philosophy, nor a good history of literature or world history." [8]8 This quotation is attributed to Mao Zedong, reflecting his view that a critical study of religion is necessary for a comprehensive understanding of history and philosophy, as part of the early development of Marxist religious studies in China. It can be seen that in Mao Zedong's instructions, the completeness of disciplinary knowledge was an important goal for the establishment of religious studies. The implementation pathway for this goal can be summarized as "studying religion" and "critiquing theology." This is not only the implementation pathway for Marxist religious studies in China but should also become the basic pathway for teaching religion-related courses in universities. Studying religion means studying to acquire objective knowledge about religion; research serves teaching activities, and through classroom lectures, students come to understand objective knowledge about religion. Critiquing theology means that Marxists use scientific atheism as a weapon to critique religious theology. In the teaching process, in addition to imparting knowledge related to religion, the illusory nature of theistic concepts should also be objectively revealed. Care should be taken to avoid treating myths and legends from religion as credible historical materials.

完善学科知识的完整性是高校涉宗教类课程的学科任务。针对其学科任务,可以通过研究宗教与批判神学相结合的讲授路径来实现。早在中国马克思主义宗教学建立之初,毛泽东曾做出过明确指示:“对世界三大宗教,至今影响着广大人口,我们却没有知识……不批判神学就不能写好哲学史,也不能写好文学史或世界史。”可以看到,毛泽东的指示当中学科知识的完整性是宗教学建立的重要目标。而这一目标的实现路径可以概括为“研究宗教”和“批判神学”,这既是中国马克思主义宗教学的实现路径,也应该成为高校涉宗教类课程讲授的基本路径。研究宗教就是研究获取关于宗教的客观知识,研究服务于教学活动,通过课堂讲授让学生了解关于宗教的客观知识。批判神学则是马克思主义者以科学无神论为武器批判宗教神学。在讲授过程中除了讲授宗教相关知识之外,还要客观揭示有神观念的虚幻性。要注意避免将宗教中的神话传说当做信史资料。

Strengthening the propaganda and education of Marxist atheism is the political and virtue education task of religion-related courses in universities. For this political and virtue education task, it can be achieved through a teaching pathway that combines political and virtue education courses with curriculum-based political and virtue education. In the past, there were some shortcomings in the propaganda and education of Marxist atheism in universities, leading to a situation where the form of propaganda and education outweighed the content, resulting in poor effectiveness. By constructing curriculum-based political and virtue education in religion-related courses and strengthening education in the Marxist view on religion within political and virtue education courses, these shortcomings can be overcome. Integrating the concept of curriculum-based political and virtue education into religion-related courses allows for an in-depth exploration of the contradictory categories of atheism and religion from theoretical, ideological, and logical perspectives. As Tian Xinming stated: "For scientific atheism to uphold and expound its own atheistic concepts, it must confront various complex social phenomena intertwined with theism, study the social soil that gives rise to theistic concepts, and analyze the various contradictions arising from or intertwined with the contradiction between atheism and theism, and between non-belief and belief in gods. To study and analyze these contradictions step by step is to unfold the rich content of scientific atheism step by step." [9]9 Tian Xinming (田心铭) is a contemporary Chinese Marxist scholar known for his work on atheism and ideological theory.

加强马克思主义无神论宣传教育是高校涉宗教类课程的思政任务。针对其思政任务,可以通过思政课程与课程思政相结合的讲授路径来实现。以往高校的马克思主义无神论宣传教育存在一些不足,从而导致宣传教育的形式大于内容,效果欠佳。而通过对涉宗教类课程的课程思政建设以及在思政课程中加强马克思主义宗教观教育,则可以克服上述不足。将课程思政理念融入涉宗教类课程,可以从学理上、思想上、逻辑上深入探究无神论与宗教的矛盾范畴。正如田心铭所言:“科学无神论要坚持和阐述自己的无神观念,就必须面对同有神论交织在一起的各种复杂社会现象,研究产生有神观念的社会土壤,分析由无神和有‘神’、信神和不信神的矛盾生发出来的或与其交织在一起的各种矛盾。一步一步地研究和分析这些矛盾,也就是一步一步地展开科学无神论的丰富内容。”

Resisting and preventing campus religious infiltration is the security task of religion-related courses in universities. For this security task, it can be achieved through a teaching pathway that combines security education with campus political security. From a strategic, holistic, goal-oriented, and regular perspective, we should strengthen the disciplinary construction of Marxist religious studies, continuously promote the benign development of religion-related courses in universities, and use high-level religion-related courses as a platform to resist and prevent campus religious infiltration. For specific, short-term, tactical campus religious infiltration and campus proselytizing, religion-related courses can be combined with campus security education and campus political security work. Religion-related courses can be open for instruction; content on the Marxist view on religion, the Party's religious theory and policy, and ideological security in universities can be opened to relevant department staff, such as those from the university Party Committee's Security Department, the United Front Work Department, the Political Security Office, the Student Affairs Department, and the Graduate Affairs Department. Additionally, some open activities can be organized, inviting relevant staff from the university Party Committee's Security Department and Political Security Office to jointly hold seminars, case-sharing meetings, etc., linking the practical experience cases they encounter in their operational work with the theories taught in the classroom. This can tangibly and perceptibly enhance students' understanding of resisting and preventing campus religious infiltration and preventing campus proselytizing, which is of great significance for forming a joint force on campus to resist and prevent campus religious infiltration and forging a strong defensive wall.

抵御和防范校园宗教渗透是高校涉宗教类课程的安全任务。针对其安全任务,可以通过安全教育与校园政保相结合的讲授路径来实现。从战略性、全局性、目标性和规律性的角度来看,我们应该加强马克思主义宗教学学科建设,不断推进高校涉宗教类课程的良性发展,以高水平的涉宗教类课程为平台抵御和防范校园宗教渗透。而针对具体的、短期的、战术的校园宗教渗透和校园传教,则可以将涉宗教类课程与校园安全教育及校园政保工作相结合来进行。涉宗教类课程可以开放授课,在马克思主义宗教观、党的宗教理论与宗教政策以及高校意识形态安全方面的内容可以向学校党委保卫部、党委统战部、政保办公室、学生工作部、研究生工作部等相关部门工作人员开放。此外,还可以举办一些开放性活动,邀请学校党委保卫部、政保办公室相关工作人员共同举行研讨会、案例分享会等,将他们在实务部门工作中遇到的实践经验案例与课堂讲授的理论联系起来,从而有形有感地增进学生对抵御和防范校园宗教渗透以及预防校园传教的认识,这对于在校园内形成抵御和防范校园宗教渗透的合力,铸牢抵御长城具有重要意义。

Passing on and promoting fine traditional Chinese culture is the cultural task of university courses involving religion. In response to this cultural task, it can be realized through a teaching pathway that combines cultural inheritance with cultural "creative transformation and innovative development." [10]10 "Creative transformation and innovative development" (创造性转化与创新性发展, often abbreviated as "双创") is a formulation used by the CPC to describe the approach to handling traditional culture: adapting its forms and expressions to the contemporary era while developing its connotations to meet modern needs. It is undeniable that traditional cultures represented by Confucianism, Buddhism, and Daoism contain religious elements to varying degrees. Therefore, in the classroom teaching process, we must, on the one hand, guide and remind students to be vigilant in identifying and resisting activities that, under the guise of passing on and promoting fine traditional culture, actually engage in cultural revivalism and proselytizing; on the other hand, we cannot exclude these traditions simply because Confucianism, Buddhism, and Daoism contain religious elements to varying degrees. It is particularly important to note that although the three schools of Confucianism, Buddhism, and Daoism have a certain religious character, their thought and culture do not belong exclusively to religious adherents but to the entire Chinese nation. Today, when we emphasize the inheritance and development of fine traditional Chinese culture and emphasize "the Second Integration," [11]11 "The Second Integration" (第二个结合) refers to the combination of the basic tenets of Marxism with China's fine traditional culture, as proposed by Xi Jinping. It is considered a second "integration" following the first, which was the integration of Marxism with China's concrete realities. this should certainly include Confucian culture, Buddhist culture, and Daoist culture. However, how to concretely handle and resolve, at the practical level, the issue of inheriting and developing cultures with such typical religious coloring as Confucianism, Buddhism, and Daoism—especially, for the vast number of non-religious believers, how to inherit China's excellent Confucian, Buddhist, and Daoist culture—has become a problem that must be solved in the current inheritance and development of fine traditional Chinese culture. It is also a problem that university courses involving religion must face. This problem can only be truly resolved under the guidance of the Marxist view on religion. Specifically, in the classroom teaching process, this can be approached from the perspectives of "de-sanctification, de-canonization, and de-sectarianization." "De-sanctification" means that when teaching courses on China's fine traditional culture, historical figures who held the status of religious leaders are treated as objects that can be analyzed and discussed, rather than being regarded as divine beings or sages. "De-canonization" means that when teaching the transformation and innovation of China's fine traditional culture, the classical texts of ancient Chinese thought and culture, and the ideas within them, are not to be sanctified or mystified, and the supernatural power of "classics" is not to be peddled. The ideas and concepts contained in ancient texts are treated as objects for open discussion, rather than as immutable, unquestionable, and unshakeable golden rules. "De-sectarianization" means that when teaching China's fine traditional culture, one is not to be bound by the schools of thought, especially religious sects, within China's traditional intellectual culture. For traditional cultures with a certain religious character, such as Confucianism, Buddhism, and especially Daoism, we must, from the perspective of the突出的 continuity of Chinese civilization, recognize that their period of circulation constitutes only a small part, not the whole, of the more than five thousand years of Chinese civilization history. We must shed the mentality of a believer and avoid being constrained by the psychology of believers and sectarian consciousness. Confucian, Buddhist, and Daoist cultures have a very prominent tendency towards sanctification, canonization, and sectarianization, along with the mystical tendencies derived from these. In the process of inheriting, innovating, and transforming fine traditional Chinese culture, we cannot be limited by these aspects.

传承弘扬中华优秀传统文化是高校涉宗教类课程的文化任务。针对其文化任务,可以通过文化传承与文化“双创”相结合的讲授路径来实现。不可否认的是,以儒、释、道为代表的传统文化不同程度存在宗教性,因而我们在课堂讲授过程中一方面需要引导、提醒学生注意甄别抵制假借传承弘扬优秀传统文化之名行文化复古主义及传教活动之实,另一方面又不能因为以儒、释、道为代表的传统文化不同程度存在宗教性而将其排除在外。尤其需要注意的是,儒释道三家虽然有一定的宗教性,但是其思想与文化并非宗教徒独有,而是属于整个中华民族。今天我们强调传承发展中华优秀传统文化以及强调“第二个结合”,当然应该包括儒家文化、佛教文化和道家道教文化。但如何在实践的具体层面上,真正处理并解决好如何传承发展儒佛道这样带有典型宗教色彩的文化,特别是对于广大非宗教信徒而言,如何继承中国优秀的儒佛道文化,这已成为当前在传承发展中华优秀传统文化时必须解决的一个问题,也是高校涉宗教类课程所必须面对的问题,这个问题只有在马克思主义宗教观的指导下才能真正得到解决。具体来说,在课堂讲授过程中可以从“去圣化、去经化、去派化”的视角着眼。“去圣化”是指在讲授中国优秀传统文化课程时,将具有宗教领袖地位的历史人物作为可以分析、讨论的对象,而不是将其当作神人、圣人对待。“去经化”是指在讲授中国优秀传统文化的转化与创新时,不把中国古代思想文化中的典籍及其中的思想神圣化、神秘化,不贩卖“经典”的超自然力。将古代典籍中蕴含的思想观念当做开放讨论的对象,而非不可质疑、不可讨论、不可动摇的金科玉律。去派化是指在讲授中国优秀传统文化时,不为中国传统思想文化中的流派特别是宗教派别所束缚。对于儒、释、道特别是释、道等具有一定宗教性的传统文化,我们要从中华文明突出的连续性的角度看到它们在流传时间上仅仅是中华民族五千多年文明史当中的一少部分内容而非全部,要摆脱信徒心理,避免为信徒心理和派别意识所缚。儒释道文化有着非常突出的神圣化、经典化、宗派化的情况以及由此而衍生出来的神秘主义倾向。我们在传承、创新和转化中华优秀传统文化的过程中不能受这些方面的局限。

V. Conclusion

五、结论

Religion has long existed in human society, intertwined with many activities of human society. Many disciplines, especially those in the humanities and social sciences, have been more or less connected with religion at some point. From the perspective of historical materialism, one cannot, because a certain aspect or stage of a discipline is intertwined with religion, render it sensitive and avoid it, nor can one use the sensitivity of religious issues as an excuse to dismember the knowledge of these disciplines and destroy their integrity. Fostering virtue and nurturing talent is the fundamental mission of universities. Universities have the responsibility and obligation to impart complete and accurate disciplinary knowledge to students, and an even greater responsibility and obligation to guide students in establishing a scientific worldview. Integrating the concept of curriculum-based political and ideological education into courses involving religion allows for an in-depth exploration, from academic, ideological, and logical perspectives, of the contradictory categories of atheism and religion. It further innovates the pathways for propaganda and education on Marxist atheism in universities, ensuring that such propaganda and education are both propagandistic and theoretical, both combative and ideological, and effectively realize the value of propaganda and education on Marxist atheism. Therefore, guided by the Marxist view on religion, we should solidly carry out the teaching of university courses involving religion and strive to improve the quality of these courses. The teaching of university courses involving religion is not only a process of imparting knowledge but also a process of helping students further establish a scientific worldview. The Marxist view on religion, the Party's religious policy, and relevant national laws and regulations should be further integrated into courses involving religion, truly implementing and grounding the concept of curriculum-based political and ideological education.

宗教长期存在于人类社会,与人类社会的诸多活动交织在一起。许多学科尤其是人文社会科学学科都曾或多或少地与宗教有联系。从历史唯物主义的观点出发,不能因为学科的某一方面或者某一阶段与宗教交织在一起就将其敏感化而避之不及,不能以宗教问题敏感为借口肢解这些学科知识,破坏其完整性。立德树人是高校的根本使命,高校有责任、有义务向学生传授完整、准确的学科知识,更有责任、有义务引导学生树立科学的世界观。将课程思政理念融入涉宗教类课程,可以从学理上、思想上、逻辑上深入探究无神论与宗教的矛盾范畴,进一步创新高校马克思主义无神论宣传教育路径,使之宣传性与理论性并重,战斗性与思想性兼备,切实发挥马克思主义无神论宣传教育的价值。因此,应该以马克思主义宗教观为指导,扎实做好高校涉宗教类课程教学,努力提升课程品质。高校涉宗教类课程讲授既是一个传授知识的过程,也是一个帮助学生进一步树立科学世界观的过程。要把马克思主义宗教观、党的宗教政策和国家相关法律法规教育进一步融入到涉宗教类课程当中,真正把课程思政的理念落实落地。

(Author's bio: Xu Xiao, Associate Professor, Research Center for Religion, School of Philosophy, Shaanxi Normal University)

（作者简介：许潇,陕西师范大学哲学学院宗教研究中心副教授）

Online editor: Tongxin

网络编辑：同心